English
How can this clear, water-giving cloud bring happiness, not bring happiness at all, to that person, that farmer, who finds, experiences, mental happiness, because of seeing rice that is suitable, or pleasing, due to its ripeness? Giving unhappiness to such a person is also fitting for a poisonous cloud, and thus the contradictory meaning is removed. "Pākena sālīnaṃ" is the analysis. "Sukhaṃ karotīti sukhayeti" is the denominative verb. Or as follows: 71. You are a Vināyaka and a Nāga, A Gotama and of great wisdom; Generous and yet stingy, My lord, your ways are strange to me. 71. "Vināyakopi," etc. Vināyaka is the leader of birds, a garuḷa, one who trains beings, an elder, and the Blessed One. There, when Vināyaka is a garuḷa, then it is contradictory that you are a Nāga, a snake, but in the other sense it is not contradictory, because the Blessed One lacks āgu, passion, etc. Because of the excess of these qualities, go, Gotama, is a base animal, and Gotama is the Blessed One because he descended from the Gotama lineage. And you, a base animal, are of great wisdom, eighty... It is contradictory, extremely base, like an animal, due to the absence of great wisdom. But in the other interpretation, there is no contradiction. The taste is exquisite, sweet, and the best. There, "devoid of sweet taste" is contradictory, but it is fitting that the Blessed One is devoid of tastes like love and passion. "Me" means mine. "Sāmī" is a vocative. "Te" means your conduct, behavior, mind, are wonderful. Here, the contradiction of meaning, the figure of speech of contradiction, is praiseworthy, and thus it is removed. 71. Or, such is the removal of the fault of contradiction. "Vināyako," etc. O Lord, you are both a Vināyaka and a Garuḷa, a Nāga and a Pannaga. Or, if not, you are a Vināyaka, a trainer of beings, and also a Nāga, without defilements. You are both a Gotama and a Pasuta, of great intellect, of great wisdom. Or, if not, you are a Gotama by lineage only, of great intellect, of great wisdom. You are both exquisite and sweet, yet devoid of taste, devoid of sweet taste. Or, if not, you are exquisite, the best, yet devoid of taste, devoid of tastes like love and passion. Your conduct, behavior, are to me, to my mind, wondrous. Here, the Garuḷa being a Nāga, the Pasuta being wise, and the exquisite being tasteless, are contradictory, yet because they are not contradictory in the other interpretation, the fault of contradiction of meaning is removed by the praiseworthy figure of speech of contradiction. Vinam means birds, nāyako means leader, Garuḷa. One who trains beings is a Vināyaka, the Buddha. There is no āgu (sin) for him, therefore he is a Nāga, the Buddha. Gotama due to the excess of qualities, Pasu. One who has great wisdom is Mahāmati, the Buddha. Brought to prominence is Paṇīto, the exquisite, sweet taste. One who is devoid of taste is Rasāpeto, the Buddha, is the explanation. As for the internal meaning – 72. How, in the absence of such qualities, Does a wicked person please the world? Like one who illuminates all directions, What could a firefly be called? 72. "Katha," etc. A wicked person, whose qualities are such, please the world; how does he please the world, the world of beings, when such qualities are absent in himself? He does not please, is the meaning. He proves the same meaning with another meaning: "a firefly, which illuminates, shines in all directions, what could such a thing What would it be, it would not be, due to the absence of such qualities? Here, the fault of excessive meaning, that the firefly illuminates all directions, is removed by the phrasing "How, in the absence of such qualities?" etc. 72. As in "of the inner," here, parihāra is implied, and so on. "How" etc. A wicked person, a person devoid of qualities, how can he please the world, the world of beings, when such qualities, such as virtue, which are the cause of pleasing, are not present in himself? He cannot please at all. Just as, what would a firefly, which illuminates all directions, be? It simply is not. Here, the fault of excessive meaning, counted as illuminating all directions, is refuted by the style of the sentence "How, in the absence of such qualities?" The analysis is: "Such and those qualities." 73. Placed in a riddle, uncleanness is not flawed; A beloved's pleasant embrace, whom does it embrace or not? 73. "In a riddle" etc. Uncleanness, the fault of an unclean word, when placed in the context of a riddle, is tolerable, it is not flawed. What kind? He says, "A beloved's" etc. "Iti" is for example. A beloved's embrace, whom does it not embrace with pleasant physical and mental sensations? "Nu" is a particle of consideration. Here, "beloved" is unclean, but it is removed by being placed in a riddle. 73. "In a riddle" etc. Uncleanness, counted as the fault of an unclean word, if placed in the context of a riddle, is not flawed, it is not flawed. What is the example? "A beloved's pleasant embrace, whom does it embrace or not?" Because the word "iti" is for the purpose of example, it should be understood that this is an indication of other examples. Otherwise, because examples of this kind should not be excluded, the word "iti" is for the purpose of kind. A beloved's embrace, the embrace of a loved one, whom does it not embrace with pleasant physical and mental sensations? It certainly embraces. Here, the unclean word "beloved" is removed by being placed in a riddle. 74. One should not use a yamaka, if an unclean word is desired; Then, another yamaka, all Like something made of that. 74. "Yamake" etc. Other than that means other than the desired yamaka. "Tu" is a word indicating distinction. Like something made of that means like something produced by that defective word. 74. "Yamake" etc. A defective word should not be used, should not be employed, in the desired yamaka, the preferred yamaka; but all yamaka other than that preferred yamaka is like something made of that, like something made by this defect of a defective word. Here, the preferred yamaka should be understood in the manner described; the phrase "made of that" is to be analyzed as "produced by that." As with contradiction of place: 75. By the Bodhisatta's power, Water-born flowers were on land; As if dispelling the long-dwelling Weariness in that water. 75. "Bodhisatte" etc. By the power, the meritorious power, of the Bodhisatta, the special one to be born, the son of Māyādevī, on the day of his birth, lotus flowers, water-born flowers, were on land, they existed, because the meritorious power is inconceivable. But what were they doing in ponds etc.? As if dispelling, as if abandoning from afar, the weariness born of dwelling, of residing, always for a long time in that water. Because the meritorious power is inconceivable, such a wonder occurred, so there is no contradiction of place. 75. By the Bodhisatta's power, by the inconceivable power of the Bodhisatta, water-born things, beings similar to water-born things, named lotuses, water lilies, etc., were on land, they existed, as if dispelling, as if abandoning, the weariness born of dwelling for a very long time in that water, in that water famous as a place. What to say of ponds etc.? Here, the contradiction of place, consisting of the statement of the origin of water-born things on land, is refuted by this phrase "by the Bodhisatta's power," because of the appearance of such wonders due to inconceivable meritorious power. "Bodhi" means the wisdom of the four paths, "satta" and "his power," "dwelling for a long time," and "weariness born of that" are the phrases. As with contradiction of time: 76. The wind, gentle, of the great, powerful sage, Blew, making it all seasons, Shaking the flowers 76. "Great," and so on. This gentle, soft breeze, Gathering all seasonal, All season's flowers, Shaking, scattering, Of the sage, like a sage, Or the future sage, the Bodhisatta, Or of the sage himself, At the time of attaining perfect enlightenment, Of great power, a messenger, Blows. Here, although the arising of all seasonal flowers at once is impossible, Because different flowers arise in different seasons, Nevertheless, because of the Blessed One's great power, Such a single moment is possible, Thus, the contradiction of time is avoided by this. 76. "Great power," and so on. This gentle breeze, not a fierce wind, Gathering all seasonal flowers, Blooming in all seasons, like spring, Shaking, agitating, Of the sage, focused on solitude, The Bodhisatta, known as a sage, Or of the sage, the All-Knowing One, Because he has become at the time of attaining perfect enlightenment, A messenger of great power, Revealing great merit and glory, Blows. Here, although the simultaneous arising of flowers that arise at different times is a contradiction of time, The Blessed One's power of merit is capable of producing such a wonder in a single moment, Thus, the contradiction of time is refuted by "messenger of great power." "A messenger of great power," or "revealing great power," is the sentence. As for those without contradiction of time – 77. Even Pañcasikha's mind, immersed In the Buddha's qualities; The dissonance of the lute's strings, Does it not delight any person? 77. "Immersed," and so on. Of the Buddha, in qualities like virtue, In the immeasurable, immersed, Whose mind is absorbed, Even of Pañcasikha, the Gandharva demigod, Of the lute, of the strings, the sound, Different in terms of action, time, measure, slowness, quickness, and middle, The six notes, Its dissonance, Not in accordance with the rules of music, Does it not delight any person? It delights indeed. Even the distraction of those whose minds follow the worldly qualities of the Perfectly Enlightened One delights in such a way. "Whose mind is immersed in the Buddha's qualities," By this the contradiction of rhythm is avoided. 77. "Nimuggi" etc. For Pañcasikha also, the Gandhabba-god-son,